after the lapse of the nine days, sue them according to law :' Emperor Justinian.

O Pious Emperors, why have you abandoned us; why not rise from your heavenly repose to inflict your fines and corporal chastisement upon these ruthless infidels-these traffickers of their brother's flesh-the burkers, anatomists, resurrection-men, and the base venders of graves and cemeteries; who, when death deals about moans and tears, come not to console and relieve, but to dissect and deride? As to burking and dissection, I find no specific mention of them in the Canons or laws of antiquity; because no such infernal practices were then known or heard of: the invention was reserved for the murderers and infidel Quacks of our days. What would the Holy Pope and his Saintly Prelates, who had had strict laws and rules for preserving decency in Christian funerals, feel; what would the primitive Emperors, who provided the severe penalties already recited, against even the violators of the mansions of the dead-against those who would steal even the shrouds or other articles from the graves or tombs; or who would touch the bodies, or remains that be interred; or who would for debt molest, during the nine days of mourning, the family, wife, children, or relatives of the deceased, feel or think, had they seen the abominations of the modern dissecting room which is becoming systematic, and likely to be embodied soon into a science, without mask or palliatives? Of the many frightful pictures which I have seen of that room I shall insert only what is written of it in a public Paper by some gentleman who, for some reason of his own, gives not his name. He might be a member of the Faculty of Physicians whose conscience is tickled for the dissection of his brother's flesh, and who is anxious for the suppression of the practice. If his ADVEN TURE IN THE DISSECTION ROOM, as he entitles his piece, be a true representation of the reality, no punishment is too severe for the Surgeons and their accomplices. Not vouching, of course for the accuracy of his description I give from it the following extract.

After stating how it happened that he got access to the Dissecting Room, he says, It would turn your stomach to hear a de

scription of the place; there were dead bodies whole, and others cut up into bits of all sorts; anatomies hanging by strings from the ceiling; human entrails and unbaptized babies in bottles; unclean things of all sorts; knives, saws, and other surgical instruments in abundance; to say nothing of the offensive odour. A ghastly old fellow with spectacles on his nose begins to poke away on the bowels of a dead man laid upon a table: he was attended by two young chaps, the one holding a candle, the other, a long knife. They discoursed in some gibberish to me almost unintelligible. So, says the old fiend, this is a fine muscular fellow indeed. What a chest he has! I wonder what he died of? He will be a good catch, says one of the two young brats; yes, replies the other, for to-morrow's demonstration of the abdominal viscera. Come, genteels, adds the old caitiff, reach you the scalpel, and hold you the candle. Now for a clean section of the integuments and the superficial muscles' Norwich Columbian Enquirer, June 5, 1832.

There is another view of Christian interments not less entitled to the reader's attention than the former.

DECRET. GREG. Lib. 3, Tit. 28, c. 12. In the sacred Canons has it been decreed, that we communicate not with the dead, with whom we had not communicated whilst they lived; and that those who were previously cut off from the unity of the Church, and not reconciled with the Church at the time of death, receive not Ecclesiastical interment.

Hence, should it ever happen, that the bodies of excommunicated persons be, either through force or accidence, interred in consecrated cemeteries, they ought, if they could be distinguished from the bodies of others, to be disinterred, and removed far from the consecrated burial-place; but if they could not be distinguished, we deem it inexpedient that the bodies of the faithful be exhumated with the carcasses of the excommunicated: whereas an obscure, or no interment, injures not the just; nor a splendid or sumptuous one benefits the impious: Pope Innocent to the Archbishop of Nidros.

If the check of public opinion be once removed; if vice meet the same regard with virtue; if the infidel and sinner, who make

mockery of God's law, receive from posterity the same veneration that is bestowed upon the just man, who will shun vice, or practise virtue? When notorious infidels and other unrepenting sinners, are deprived of Christian interment, it is but a fence that was raised about the religion of Jesus Christ, by the wisdom and piety of antiquity. Nor do I see any reason why the Pagans, Jews, Heretics, Usurers, Actors, Suicides, incestuous persons, the unbaptized, and all other excommunicated persons, who trample, during life, upon the law of Christ, and of his Church, should be displeased, or offended, if told that they shall not receive Christian burial, or interment in consecrated ground. Suicide was held no where in greater abhorrence than in England; the property of the self-murderer was confiscated, and his body invariably deposited at the meeting of the four roads, or in some other indecent place. This practice, which was the standing law of the land, is again repealed by Parliament when Castlereagh cut his throat. Now stript of all moral checks, suicide becomes fashionable with all classes, especially with the usurers. Moreover, hear the General

Council of Vienne, under Pope Clement V. An. 1312.

CLEMENT. Lib. 3, Tit. 7, De Sepultura. We decree, that those who would of their peculiar rashness, presume to bury, in contempt of the keys of the Church, knowingly, the bodies of the dead in the cemeteries during the time of interdict, in cases not allowed by the law, or persons publickly excommunicated, or persons nominally interdicted, or notorious usurers, do incur ipso, facto the sentence of excommunication; from which they cannot at all be absolved, unless they make first, according to the option of the diocesan Bishop, condign satisfaction to the persons injured by the foregoing; no privilege of exemption in this respect, or any other privilege under any form of words availing them;" Chap. Eos qui.

THE GALLICAN LIBERTIES ARE MANIFEST

DEISM.

From pure Calvinistic notions they deny the merit of good works; say that we are justified by faith alone:' 11th of the 39 Articles; that nothing but faith falls under the cognizance of re

ligion; and that people may use, at pleasure, and independently of the Church, their worldly matters. That phantoms like these be propagated by the Calvinists of England is not surprising; but that they be gravely defended since the year 1682, in Catholic France, and very lately imported into Ireland, is to me heart-rending. I will deliver Egypt into the hands of cruel masters, saith the Lord the God of hosts. And the water of the sea shall be dried up, and the river shall be wasted and dry; and the rivers shall fail. And the reed and the bulrush shall wither away; the channel of the river shall be laid bare from its fountain. The fishers also shall mourn; and all that cast a hook into the river, shall lament; and they that spread nets upon the waters shall languish away. The Lord hath mingled in the midst thereof the the spirit of giddiness :' ISA. xix. Was it not from the spirit of giddiness or delirium, the sure symptom of death, that the Gallicans declared in the aforesaid year 1682,

That Christ has given to St. Peter, and to his Successors, and to the Church, no power direct or indirect, over the temporal matters of Kings; and that therefore they could never be, by the authority of the Keys, deposed even indirectly; or their subjects dispensed with, or exempted from the fealty or obedience due of them. DOCTOR DELAHOGUE, Ecclesia, page 241.

Since the promulgation of that proposition to which they gave the specious name of Gallican Liberties, the rivers of France ran dry; the schools languished away; and those that cast the hook— that preached to the dried up infidels, lament and mourn. The Lord hath mingled in the midst of them the spirit of giddiness, which was soon followed by the tragical death-the massacre and dispersion of the Clergy, profanation of the Nuns, destruction of the altar, pollution of the sanctuary.

We are bound to believe and hold ONE, HOLY, CATHOLIC, and APOSTOLIC CHURCH; we firmly and sincerely confess her; outside of her there is not-there cannot be either salvation or remission of sins. No where do we read that Jesus Christ established two, but one Fold; in which the head, eyes, hands, and legs are members, mutually knitted together by the bond of charity and unity

of the spirit. If one member suffer any thing, all the members suffer with it, and if one member rejoice, all the members rejoice with it. God hath tempered the body together that there be no schism in it, but that all the members be mutually careful, one for another.

Nevertheless, the Gallican Infidels seeing that their anti-christian conspiracy was hopeless whilst the members of the body of Christthe head, hands, eyes, and feet were mutually careful, one for the other, knitted together by unity and identity of interest, adopted satan's maxim, divide and conquor; they carried division into the Fold, by inventing what was never heard of; what was unknown to Scripture and Antiquity, namely Church and State; or Spiritual and Temporal Powers. I am indebted to the holy and talented ABBE DE LA MENNAIS for the history of the birth, growth, and doings of that imaginary being--One Fold with two heads, that is to say, Church and State.

The factious spirit of Protestancy,' says the learned and pious Abbe, that broke out, every now and then, in the French Parliament, had been kept under some restraint, during the reign of Lewis XIV. but it took a decisive attitude during the sway of Jansenism. Now philosophy matured what Protestancy and Jansenism left in embryo. By constant attacks upon that order of things which religion had founded, and which the Pontifical authority tended to foster and cement; by incessant struggles to separate religion from politics, they effected, perhaps what they had never contemplated, a total revolution in the moral world—a revolution that has substituted the fickle system of interest and expediency for the steady principles of justice; doubt and mistrust for security and confidence; unrestrained ambition and endless quarrels between the king and the people; until force at last stepped in as the only arbiter. The king and the people find themselves ever since, face to face, with no guidance, protection, nor control from religion.'

The unfortunate Parliament by prostrating the nation at the monarch's feet, and rendering him independent of the law of